During Ezra’s leadership, what sin of the returned exiles caused great concern?

#quiz #jerusalem #exile

PS: Discussions are very welcome, but please do not give the answer away in your discussions.

Hint: Ezra 9

BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF JUDGES --- PART 2

THE JUDGES OF ISRAEL {3:7–16:31}

OTHNIEL {3:7-11}

Othniel is a transitional figure, linking the Conquest and the judges. He had involved himself in the conquest of Kiriath-Sepher and was related to Caleb as his cousin and son-in-Law {1:13}. He repelled the Arameans led by Cushan-rishathaim, so that the land enjoyed peace for some 40 years.

EHUD {3:12-30}

The Moabites, allied with the Ammonites and Amalekites, came against Israel from the east and oppressed them for 18 years under the leadership of Eglon. Ehud led the mission to bring tribute to Eglon at his palace, located probably by Jericho {the City of Palms}. Ehud was uniquely qualified for this mission; being left-handed, he was able to use his double-edged sword in an unsuspecting manner to stab the king. Ehud’s success was the result of careful plotting and the element of surprise. He paid the tribute and left, only to return with a supposed oracle from the gods. The king fell for the deception and was murdered. The delay at the Moabite court gave the Israelites an opportunity to bring their forces together at the fords of the Jordan. Ehud’s success was complete; no Moabite escaped, and Israel enjoyed peace for 80 years.

SHAMGAR {3:31}

Shamgar’s exploits were against the Philistines in the coastal plains. He had a non-Israelite name but was probably an Israelite by birth. Like Samson he fought the Philistines with an unconventional weapon {an ox goad}. His name is also mentioned in the song of Deborah {5:6}.

DEBORAH AND BARAK {4:1–5:31}

The narrative now turns to the Canaanite aggressors in the north under the leadership of Jabin, king of Hazor, and Sisera, of Harosheth-Haggoyim {4:1-3}. The ruins of Hazor {Joshua 11:13} had been rebuilt, and another Jabin {cf. verse 1} ruled over the region. He had regained his military power, as he had as many as 900 chariots of iron. He oppressed Israel for 20 years {Judges 4:3}. YHVH had a prophetess in Israel who led His people during this dark time {4:4}. She rendered judgments under a palm tree in southern Ephraim near Benjamin {verse 5}. She called on Barak to muster the armies of Naphtali and Zebulun, the tribes affected by the Canaanite raids, and to engage Sisera in a surprise attack by the Kishon River {verses 6-7}. Barak’s hesitancy led him to request Deborah’s presence, which resulted in his forfeiture of the honour of killing Sisera, the commander of the Canaanite forces {verses 8-10}. Adonai gave success to the surprise attack from Mount Tabor, so that the Canaanites were routed, unable to use their heavy chariots, which were mired down in the swamps of the Jezreel Valley {5:20-22}. The Canaanites were routed, and Sisera was killed by Jael, the wife of Heber, a Kenite who had separated from the Kenites around Arad {4:17-18; cf. 1:16}. She offered him hospitality, as her family had friendly relations with the Canaanites, but heroically put him to death with a tent peg {4:18-21; 5:26-27}. In successive campaigns the Israelites gained freedom from Jabin, until they destroyed his power {4:24}. The song of Deborah {chapter 5} celebrates, in poetic fashion, the victory over Jabin. It is one of the oldest poems in the Bible. It praises the YHVH of Israel as the King who comes to protect His Covenant people, and before whom the mountains move {5:2-3}. He is the YHVH of Mount Sinai {‘; cf. Deuteronomy 33:2; Psalm 68:7-8; Habakkuk 3:3-4}. Though the oppressors had despoiled Israel and had made the roads unsafe for travel, and Israel was unable to defend itself {Judges 5:6-8}, Adonai raised up Deborah and Barak to lead the nobles to war {verses 9-13}. They came from Ephraim, Benjamin, Zebulun, Issachar, and Naphtali {verses 14-15a, 18}, but the Transjordan tribes and Asher did not want to get involved {verses 15b-17}. The song then moves to the battle scene, where torrential rains bogged the chariots down {verses 19-23}. Jael is celebrated as “most blessed of women,” who used her simple way of life to bring an end to Sisera {verses 24-27}. She stands in contrast to Sisera’s mother, who is portrayed with all her culture waiting in vain for Sisera’s return with all of his spoils {verses 28-30}. Adonai has used the simple to confound the powerful. The conclusion is a prayer for YHVH’s judgment on all of Israel’s enemies {Judges 5:31a; cf. Psalm 68:1-3}.

GIDEON {6:1–8:35}

Israel’s rest for 40 years {Judges 5:31b} was disturbed by the invasion of Midianites and Amalekites from the East {6:1-3}. They destroyed the economy by invading the country at harvesttime {verses 4-6}. In response to Israel’s cry, YHVH sent a prophet with a message similar to that of the Angel of Adonai {2:1-5}. Then an angel appeared to Gideon and called him to lead the people in battle {6:11-14}. Adonai assured him of His presence {verse 16} by a sign {verses 17-22}. Gideon knew that he had been visited by Adonai and built an altar called “Adonai Isaiah Peace” in Ophrah {verse 24}. He responded by destroying the cultic site dedicated to Baal and Asherah at Ophrah {verses 25-28} and by initiating worship at the new altar {verse 28}. Baal did not protect his own altar {verses 29-32}, even when challenged by Gideon’s father {verse 31}. Consequently, Gideon was known as Jerubbaal {meaning, “let Baal contend with him,” verse 32}. Next, Gideon mustered an army of 32,000 men from Asher, Zebulun, and Naphtali {6:35; cf. 7:3}. In order to assure himself of Adonai’s presence, he asked for another sign: the sign of the fleece {6:36-40}. It must be kept in mind that Gideon lived in an area in which the wonders of YHVH had been scarce {verse 13} and that he, like Moses, needed reassurance that YHVH was with him. YHVH responded to his growing faith. Gideon went forth with a greatly reduced army of 300 against the enemy. Of his original army, 22,000 had left because they were afraid {7:2-3; cf. Deuteronomy 20:8}. Another 9,700 were sent home, though they were valiant men {7:4-8}. After assuring Gideon by a dream of an enemy soldier, YHVH used the 300 in a marvellous way to confound the Midianites {verses 9-15}. YHVH gave Israel victory over the Midianite leaders Oreb, Zeeb, Zebah, and Zalmunna {7:16–8:21}. Gideon wisely avoided a possible military confrontation with Ephraim {8:1-3}, pursued the enemy deep into the Transjordan, and punished the leaders of Succoth and Penuel, who did not assist him {verses 4-9, 13-16}. This glorious victory created a new wave of interest in the idea of kingship. The men of Israel wished to establish the family of Gideon as their royal dynasty {8:22}. Gideon refused, and instead wrongly set up an ephod, cast from the gold taken in battle {verses 23-27}. The ephod was probably used for cultic practices, possibly divination {cf. 17:5}. Gideon’s era also came to an end. He was YHVH’s instrument, giving Israel rest for 40 years. He fathered 70 sons and died in old age. YHVH had richly blessed him, even though he had led Israel astray with his ephod. Thereafter, Israel returned to Baal worship {8:33-35}. In the wake of Gideon’s era, his son Abimelech attempted to establish dynastic continuity by having himself installed as king at Shechem {9:1-6}. With the support of his relatives at Shechem, Abimelech had all his brothers killed except Jotham {verses 4-5}. After Abimelech’s coronation, Jotham set forth his opposition to his brother in a proverbial manner {verses 7-20}, and went into hiding. Three years later Abimelech’s evil schemes entrapped him when the citizens of Shechem rebelled. He furiously attacked the city and destroyed it. A short time later however, he was wounded at Thebez by a millstone dropped by a woman from the tower in which she had sought refuge from him. His servant put him out of his misery as per his request. This episode demonstrates how bad a despotic king may be. Again, YHVH’s justice prevailed.

TOLA {10:1-2}

Tola was a minor judge from Issachar who judged Israel for 23 years.

JAIR {10:3-5}

Jair was a minor judge from Gilead who judged Israel for 22 years.

JEPHTHAH {10:6–12:7}

A recapitulation {10:6-16} of the cycle {idolatry, enemies, cry for help, momentary repentance} sets the introduction to the Jephthah narrative. Under attack from the Ammonites, the elders of Gilead requested help from Jephthah {10:17–11:8}, who promised to help them on the condition that he remain their leader even after the war {verses 9-10}. At a solemn ceremony he becomes their “head” at Mizpah {verse 11}. Jephthah opened up correspondence with the Ammonite king, in which he argued for Israel’s rights on the basis of the Israelites’ historic claim to the land as granted to them by Adonai {verses 12–27}. Instead of going out immediately to war, he hoped that “Adonai, the Judge” would settle the dispute {verse 27}; but the Ammonite king was unimpressed. When the Spirit of YHVH came over him, Jephthah led Israel into battle, but only after making a rash vow. He was victorious but found out that his vow to sacrifice whatever came first out of his house required him to sacrifice his daughter. Debate continues as to whether he offered her up as a human sacrifice or whether she sacrificed marriage. The Ephraimites seemed to have had an insatiable desire for war. Earlier they had complained to Gideon, who successfully defused their threats {8:1-3}. Jephthah fought them however, because the Israelites living in Transjordan had been reviled as “renegades” {12:1-4}. Forty-two thousand Ephraimites were killed by the fords of the Jordan in this civil war. Thereafter, Jephthah ruled for only six years.

IBZAN {12:8-10}

Ibzan was a minor judge from Bethlehem who ruled Israel for seven years.

ELON {12:11}

A minor judge from Zebulun, Elon ruled Israel for ten years.

ABDON {12:13-15}

Abdon was a minor judge from Pirathon, the location of which is uncertain. He ruled for eight years.

SAMSON {13:1–16:31}

Samson’s greatness in the history of redemption is due to his miraculous birth {13:1-24}, his service as a Nazirite {13:7; cf. Numbers 6:1-21}, the repeated overpowering by the Spirit of Adonai {Judges 13:25; 14:6, 19; 15:14}, the single-handed exploits against the Philistines {Ashkelon, 14:19; the fields, 15:1-6; Ramath Etam, 15:7-17; Gaza, 16:1-3, 23-30}, and his occasional dependence on Adonai {15:18-19; 16:28-30}. However, his personal life was flawed because of his weakness for Philistine women {chapters 14, 16}. Having been seduced by Delilah, he was imprisoned at Gaza. He died in the collapse of Dagon’s temple, praying that Adonai would permit him to get revenge {16:28-30}. He was buried in his father’s tomb in the territory of Dan {16:31}.

EPILOGUE {17–21}

The cyclical nature of Israel’s existence was without movement. Rest from enemies was always temporary. Israel was not yet ready for dynastic kingship, and whatever one may say of the three years of Abimelech, it was a kingship of the worst sort. Israel vacillated between idolatry and belief in the true Adonai. The period of the judges was unstable, marked by petty individualism and provincialism. Yet YHVH remained sovereign in the affairs of His people. The epilogue contains two stories: the story of Micah and the Danite migration {chapters 17–18} and the civil war {chapters 19–21}. The epilogue is bound together by the phrase “In those days Israel had no king; everyone did as he saw fit” {17:6; 18:1; 19:1; 21:25}. The symmetric recurrence {two times in each narrative} emphasizes the anarchy and inability of the tribes to unite together to serve YHVH as a Covenant people.

MICAH AND THE DANITES {17–18}

Micah was an Ephraimite who established a shrine and hired one of his own sons, and then a Levite from Bethlehem, to serve as its priests {chapter 17}. Unable to keep their patrimony, the Danites left to establish themselves at the foot of Mount Hermon. They took the idols and the Levite from Micah’s shrine and set up a cultic city at the newly established city of Dan, built on the ruins of Laish {chapter 18}. Thus, they set up a cultic centre that rivalled the tabernacle at Shiloh {18:31}.

THE CIVIL WAR {19–21}

The people of Gibeah, which belonged to Benjamin, sexually abused the concubine of a Levite so that she died. Like the Levite of chapters 17 and 18, she was from Bethlehem {19:1}. Dramatically, the Levite sent pieces of her corpse to all the tribes, which assembled against the Benjamites because they protected the criminals of Gibeah {19:29–20:19}. In the ensuing battle the population of Benjamin was decimated {20:20-48}. The 11 tribes gave them 400 virgins taken in a civil war against Jabesh-gilead {21:6-15}. These were not enough, however. Because of the threat of the extinction of Benjamin and the vow not to give their daughters in marriage to any Benjamite, the Israelites devised a plan by which the Benjamites could take Israelite virgins dancing in the festival at Shiloh. Benjamin thus was able to rebuild its towns and settlements.

BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF JUDGES --- PART 1

Old Testament book named after the prominent leaders raised up by Adonai to deliver His people. The word “judge” in Hebrew also denotes the activity of governance, including warfare. Some scholars have argued that there were two kinds of judges: charismatic deliverers {or major judges} and local judicial sages {minor judges}. It is uncertain why some judges receive cursory attention, whereas the exploits of other judges are given in great detail.

AUTHOR

The book reflects a final editing of the material in the period of the early monarchy. It may well be a polemic for the righteous rule of David over against the kingship of Saul, which was moulded by a secular, Canaanite conception of kingship rather than by the Law of YHVH. The author was almost certainly not Samuel, as traditionally thought, but a later compiler who relied on ancient written materials.

DATE

Though the judges succeeded in giving the tribes some rest from the incursions of surrounding enemies, the Israelites were continually harassed over long periods of time. Scholarly opinion differs on the duration of the period of the judges. The dating of the exodus affects the dating of the beginning of the judges. Those who take an early date for the exodus put the beginning around 1370–1360 BC, whereas others propose a date close to the end of the 13th century BC. A related issue pertains to the chronology of the judges. Does Judges give a chronological, sequential account of the period, or is the book a representative account of judges from various parts of Canaan and Transjordan who “judged” a region, a tribe, or several tribes simultaneously?

LITERARY FRAMEWORK

There is no doubt that the stories in the book bear the marks of literary creativity. The stories are classics in their own right. The poetry of Deborah’s song {Judges 5} is very moving, and the fable of Jotham {9:8-15} is a fine example of figurative speech. The care given to the stories is also reflected in the construction of the book. There are two introductions: a political one {Judges 1:1–2:5} and a socioreligious one {2:6–3:6}. The political introduction connects Judges with the story of the Conquest, when the tribes attempted to occupy the land. It prepares the reader for the political and military problems of the era of the judges. The socioreligious introduction explains why Israel had so many adversities, why the institution of the judges arose, and why Adonai never gave Israel the promised lasting rest from its enemies. The main body of the book is the story of the judges {3:7–16:31}. References to the minor judges {six in all} are set within the stories of the major judges in increasing frequency. As is evident from the schema, the number of minor judges increased in frequency in proportion to the decrease in number of major judges: two major, one minor; two major, two minor; one major, three minor; one major. There is a total of 12 judges, representative of the 12 tribes of Israel. The purpose of the listing of 12 judges, representative of the various parts of Canaan and Transjordan, is to demonstrate that all tribes throughout the conquered territories experienced grave difficulties from a variety of enemies: Arameans, Moabites, Ammonites, Amalekites, Canaanites, and Philistines. Israel was hard pressed on nearly all its frontiers. The appendixes {chapters 17–21}, together with the two introductions, form the framework of the book. The political and socioreligious problems {1:1–3:6} are presented by way of several stories in the last chapters. The final editor who gave the book its canonical shape purposefully framed the stories of the judges so as to show lack of movement. The successes of the previous stages in redemptive history came to a standstill in the ebb and flow of the judges. Though Adonai delivered His people in many ways, they returned to the problems described in {1:1–3:6}. The appendixes describe Israel’s problems representative of the period of the judges, when “there was no king in Israel” {17:6; 18:1; 19:1; 21:25}.

PURPOSE AND THEOLOGICAL TEACHING

The cycle of apostasy, judgment, cry for deliverance, and YHVH’s raising up of a judge reflects a Deuteronomic perspective with its warnings concerning disobedience and judgment. The repetitiveness of the cycle supports the contention of the anonymous narrator that Israel remained unchanged by the grace of YHVH. However, in spite of the moral, religious, and political anarchy as well as the civil wars, the last chapter shows that the tribes are still concerned with each other’s welfare. Though the unity of YHVH’s people has been gravely challenged, the situation is not hopeless. The book ends on a note of hope -- hope for a king who may deliver Israel. Thus, there are several purposes of the book:

1 -- to demonstrate the meaninglessness of this stage in Israel’s development;
2 -- to explain why the tribes did not occupy all the land promised to the patriarchs;
3 -- to justify the way of YHVH, who was gracious and patient with Israel’s repeated acts of disobedience;
4 -- to set forth the legitimacy of a “shepherd” king in contrast to a despotic form of kingship; and
5 -- to explain the urgent need for a new momentum, lest Israel succumb to the Philistines and intertribal warfare.

CONTENT

THE POLITICAL INTRODUCTION {1:1–2:5}

In Joshua 1–12 the warfare under Joshua is portrayed as a mobilization of Canaanite forces against Israel. By the intervention of Adonai, the Canaanite resistance was put down and the land was occupied by the tribes {chapters 13–21}. Joshua 13–21 however, clearly shows that each tribe had problems ridding its territory of pockets of Canaanite resistance, which were usually centred around heavily guarded and well-fortified cities {cf. 13:2-6, 13; 15:63; 16:10; 17:12-18}. The book of Joshua emphasizes the successes and minimizes the problems, whereas the prologue to Judges sets the stage for the whole book by openly addressing Israel’s problems and failures. As the book unfolds, it is precisely these problems and failures that in due time bring Israel to the brink of disaster. The period of the judges began with the death of Joshua {Judges 1:1; 2:8-9}. The Israelites had inherited a legacy from Joshua: The Law of Adonai {Joshua 23:6; 24:26}, the land, a challenge to obey Adonai {24:14-27}, and a promise of YHVH’s presence and help in subduing the Canaanites {23:5, 10}.

JUDAH AND SIMEON {JUDGES 1:2-20}

The prominence of Judah and Caleb parallels the position of Judah in Joshua {Joshua 14:6–15:63; cf. also the house of Joseph, Judges 1:22-29; cf. Joshua 16–17}. Judah was victorious over the cruel Adoni-bezek, who ruled over Bezek, a town of uncertain location. Judah successfully occupied the hill country, the Negev, and the western foothills. They even took Jerusalem, or an outlying suburb identified with Jerusalem {Joshua 1:8}, but could not retain control there {verse 21} until David’s conquest of the city {2 Samuel 5:6-9}. Judah was victorious over the Canaanites in the region of Hebron, already conquered under Joshua {Joshua 10:36}. Hebron, also known as Kiriath-arba {“city of four” or “tetra polis”}, was a powerful ally of Jerusalem {verse 3} and had been able to rally military support for a new assault on Israel, even after its first defeat. Caleb received Hebron, as Moses had promised {Judges 1:20; cf. Joshua 15:13}. After the victory over Hebron, Judah extended its control over the southern hill country by an attack on Debir {Judges 1:11-15; cf. Joshua 15:14-19}. The Kenites {Judges 1:16}, descendants of Jethro and therefore related to Moses by marriage, settled in the Negev around Arad and the City of Palms, which here probably refers to Tamar rather than Jericho. Judah secured the southern border by a victory over the Canaanites at Hormah {Judges 1:17; cf. Numbers 14:45; 21:3; Deuteronomy 1:44} and the coastal plain by victories at Gaza, Ashkelon, and Ekron. However, Judah’s successes in the coastal plain were resisted by a well-armed Canaanite force {Judges 1:18-19}. It occupied the Judean hill country and the Negev, but could not retain control over the plains. The Philistines were soon to take control over Gaza, Ashkelon, and Ekron, and incorporate them into their pentapolis.

BENJAMIN {1:21}

Jerusalem was situated on the border between Judah and Benjamin. Judah took the city or a suburb {Joshua 1:8} but was too far removed to retain control over it. Benjamin was too weak to subdue the Jebusites. Only David succeeded in this {2 Samuel 5:6-9}; he incorporated it into Judah {cf. Joshua 15:63}, even though it originally was allotted to Benjamin {Joshua 18:28}.

JOSEPH: EPHRAIM AND MANASSEH {1:22-29}

Ephraim took Bethel, known from the patriarchal stories as a significant cultic site {Genesis 12:8; 13:3-4; 28:19; 31:13; 35:1-15}. However, Manasseh was unsuccessful in taking the fortified cities in the valley of Jezreel {Esdraelon}: Beth-Shan, Taanach, Dor, Ibleam, and Megiddo. These cities, controlled traffic along the east-west and north-south roads as well as the important passes through the Carmel range and the ford of the Jordan. Ephraim could not take full possession of the coastal plain, controlled by Gezer. The success of both Ephraim and Manasseh was limited.

THE OTHER FOUR TRIBES {1:30-36}

The other four tribes in Canaan receive brief mention. They too, were only partially successful. Zebulun, Asher, Naphtali, and especially Dan did not fully succeed in driving out the Canaanites. At best they later subjected most of them to forced labour.

THE FAILURE OF ISRAEL {2:1-5}

The failure to subdue the land and to wipe out the Canaanites and their culture led to intermarriage and idolatry {cf. Exodus 23:33; 34:12-16; Numbers 33:55; Deuteronomy 7:2-5, 16; Joshua 23:7, 12}.
The identity of “the Angel of Adonai” who appears at Bokim is far from certain. It may be a reference to Adonai Himself, to an angelic messenger, or to a prophet {cf. Judges 6:8}. He rebuked the people in the prophetic spirit and pronounced YHVH’s judgment as taking the form of continual confrontation between Israel and the Canaanites {2:3}. Their weeping and sacrificing were to no avail {2:4-5; cf. Malachi 2:13}. Israel stood condemned within a generation after Joshua’s death.

THE THEOLOGICAL INTRODUCTION {2:6–3:6}

The theological introduction begins where Joshua left off {Joshua 24:28-31}. The generation of Joshua was characterized by loyalty, but their loyalty to Adonai did not last long after the excitement of the Conquest and the demonstration of YHVH’s presence {Judges 2:10}. Israel served Canaanite gods {Baal and Astarte} instead. Baal was the storm god, symbolic of rain and fertility, and Astarte was his cohort. The plural {Baals and Ashtaroth, 2:11-13} signifies the many local ways in which the Canaanite gods were worshiped. The religious unity was broken up into a great diversity. Thus, Israel angered Adonai {verses 12-14}, who sent them enemies and plunderers. Israel was unsuccessful in dealing with them, as Moses and Joshua had forewarned {Deuteronomy 28:25, 33; Joshua 23:13, 16}. The cycle of apostasy, judgment, cry for mercy, and deliverance is found throughout Judges. The people were rooted in the apostasy of their forefathers, even though the previous generation had been sensitive to YHVH. Israel did not submit to the leadership of the judges, except to free itself from the oppressors. In fulfilment of the curses of the Covenant, YHVH swore not to give His people rest but to test them and to train them for warfare {Judges 3:1-4}, so that they might learn to respond to the challenges of a real world.

Thought for Today: Wednesday October 22

James did not say: “count it all joy when you fall into an easy chair.” He said: “Count it all joy when you when you fall into various trials” {James 1:2} Joy is not the same as happiness – although they may overlap. Happiness depends on circumstances; joy depends on YHVH. Happiness vanishes when life turns painful; Joy keeps going and may even grow. Joy comes from a living, vital relationship with YHVH. It comes from knowing this world is only temporary, and someday we will be with YHVH forever… It comes from a life of submission to the Holy Spirit – regardless the circumstances

Went to find one verse in Isaiah 25 and got sucked into reading chapters 25-27 because it's so good!

FROM THIS WEEK’S TORAH PORTION – NOACH:

“And Noach built an altar to YHWH, and took of every clean beast and of every clean bird, and offered ascending offerings on the altar. And YHWH smelled a soothing fragrance, and YHWH said in His heart, ‘Never again shall I curse the ground because of man, although the inclination of man’s heart is evil from his youth, and never again strike all living creatures, as I have done, as long as the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’ And Elohim blessed Noach and his sons, and said to them, ‘Be fruitful and increase, and fill the earth. And the fear of you and the dread of you is on every beast of the earth, on every bird of the heavens, on all that creeps on the ground, and on all the fish of the sea – into your hand they have been given. Every creeping creature that lives is food for you. I have given you all, as I gave the green plants. But do not eat flesh with its life, its blood. But only your blood for your lives I require, from the hand of every beast I require it, and from the hand of man. From the hand of every man’s brother I require the life of man. Whoever sheds man’s blood, by man his blood is shed, for in the image of Elohim has He made man. As for you, be fruitful and increase, bring forth teemingly in the earth and increase in it.’ And Elohim spoke to Noach and to his sons with him, saying, ‘And I, see, I establish My covenant with you and with your seed after you, and with every living being that is with you: of the birds, of the cattle, and of every beast of the earth with you, of all that go out of the ark, every beast of the earth. And I shall establish My covenant with you, and never again is all flesh cut off by the waters of the flood, and never again is there a flood to destroy the earth.’ And Elohim said, ‘This is the sign of the covenant which I make between Me and you, and every living being that is with you, for all generations to come: I shall set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. And it shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud, and I shall remember My covenant which is between Me and you and every living being of all flesh, and never again let the waters become a flood to destroy all flesh. And the rainbow shall be in the cloud, and I shall see it, to remember the everlasting covenant between Elohim and every living being of all flesh that is on the earth.’ And Elohim said to Noach, ‘This is the sign of the covenant which I have established between Me and all flesh that is on the earth.’”